Vajragarbha Bodhisattva Sutra (虛空藏菩薩經)

Ākāśagarbha Bodhisattva Sutra

Translated by Tripitaka Master Buddhayaśas of Kashmir during the Later Qin Dynasty

Thus have I heard:

At one time, the Buddha was staying on Mount Kharadi, at the place where the sage Muni lived, together with a great assembly of countless monks, and also with countless, boundless, immeasurable, as many as the sands of the Ganges, great bodhisattvas, all of whom had come from other Buddha lands in other directions. At that time, the World-Honored One wished to teach the great assembly the Sutra of the Dharani of the Four Eloquences, the Three Insights, and the Brahma-life Abiding That Destroys Evil Karma Obstacles.

At that time, beyond eighty Ganges rivers' worth of sands of worlds to the west, there was a Buddha land called All-Fragrance-Gathering, where the beings were subject to the five impurities. In that land, there was a Buddha named Victorious Blossoms Unfolding Treasury, the Tathagata, the Worthy One, the Perfectly Enlightened One, the One of Perfect Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. That Buddha was at that very time turning the wonderful Dharma wheel for the great assembly.

In that land, there was a great bodhisattva named Akashagarbha (Storehouse of Space), who had already heard the profound and wonderful Dharma from that Buddha and attained various meditative absorptions. At that moment, this bodhisattva saw from other directions immeasurable, boundless, countless great bodhisattvas rising into the sky and traveling toward the east. He also saw from afar a great radiance in the eastern world. He then went to the Buddha Victorious Blossoms Unfolding Treasury, bowed with his head at the Buddha's feet, circumambulated him a hundred thousand times, knelt on one knee with palms together, and addressed the Buddha, saying:

"World-Honored One, I have seen from other directions immeasurable, boundless, countless great bodhisattvas rising into the sky and traveling toward the east. I have also seen from afar a great radiance in the eastern world. What is the cause and condition for such events? I earnestly request that you explain this to me in full."

At that time, the Buddha Victorious Lotus Array Treasury said to the Bodhisattva Akashagarbha: "Good man, to the east of here, beyond eighty Ganges-sand worlds, there is a Buddha realm called Saha, where the beings have accomplished the five turbidities. In that land there is a Buddha named Shakyamuni, the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Perfect in Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. He is now on Mount Kharadi, dwelling where the sage Muni once lived. It is to keep the stream of Dharma from being cut off; to keep the Three Jewels ever present in the world; to subdue all demons and raise the banner of Dharma; to close the door of birth and death and open the way to Parinirvana; and because he wishes to teach the great assembly of bodhisattvas and shravakas who have gathered the sutra-spell of the four unhindered eloquence, the three insights, and the pure conduct that shatters evil karma; and to gather all the great beings from the Buddha realms of the ten directions—from the Ground of Joy up to the stage of the crown prince—who dwell in the uncommon teachings, do not follow the faith of others, are skilled in means, and possess unhindered eloquence—this is why that Buddha sends forth this light. Seeing this light, those bodhisattvas travel through the air to that evil world, to teach the sutra-spell that shatters evil karma to its beings. That Buddha land also has the five turbidities, no different from this world. You should now go to the Saha world, pay homage and make offerings, hear and receive the true Dharma, and for the sake of all the evil beings in that land, teach the sutra-spell that shatters evil karma."

At that time, the Bodhisattva Mahāsattva Ākāśagarbha, hearing the Buddha's words, was filled with joy and leapt up. Together with eight billion bodhisattvas, he spoke in unison to the Buddha: "World-Honored One, I now long to see that Buddha. Relying on the Buddha's majestic power, I will now go to the Sahā world, to the place of Shakyamuni Buddha, to pay homage, make offerings, and hear the true Dharma. I will also, for the sake of the evil beings in that land, teach the dharani that shatters evil karma and obscurations."

At that time, the Buddha named Excellent Flower Blossom Treasury answered the Bodhisattva Mahasattva Akashagarbha, saying: "Excellent, excellent! You know the right time yourself."

At that time, the Bodhisattva Mahāsattva Ākāśagarbha, together with eight billion bodhisattvas, bowed at the Buddha's feet and rose into the air, journeying to the Sahā world.

At that time, in the western direction, a light appeared from a wish-fulfilling jewel, surrounded by countless Shakyavibhanga jewels. The brilliance of that jewel outshone all the light of humans, gods, the eight classes of beings, shravakas, bodhisattvas, the sun, moon, and stars, and the realms of earth, water, fire, and wind—all their light no longer appeared. Then the great assembly saw only the Buddha's light and the jewel's light—boundless, infinite, inconceivable, beyond words. No other form remained; they saw only empty space. At that time, as the Tathagata's light blazed forth, everyone in the great assembly could not see themselves or one another. All forms were utterly extinguished and no longer met the eye. They could not perceive their own bodily form or appearance, nor anything they touched—no this, no that, no in-between. In whatever direction they looked, it was the same. They also did not see the sun, moon, stars, or the realms of earth, water, fire, and wind—none of these met the eye. The ear heard no sound, the nose smelled no fragrance, the tongue tasted no flavor, the body felt no touch. All mental factors had no object to grasp. No thoughts of "I" or "mine" arose, nor any discriminatory notions of the six sense bases. They could not perceive the great elements or the great assembly gathered there. They saw only the Buddha's light and the jewel's light, that jewel purely surrounded by countless Shakyavibhanga jewels.

At that gathering, the great bodhisattvas who had reached the tenth stage of abiding, who had attained the Śūraṅgama Samādhi and were one lifetime away from Buddhahood, saw these signs and their bodies and minds were at peace—they were neither alarmed nor afraid. Why? Because they understood the true nature of all phenomena as they really are, and because they had realized the supreme truth of Emptiness. But the other bodhisattvas, along with the assembly of voice-hearers, and the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, kumbhandas, hungry ghosts, pishachas, putanas, kataputanas, humans, non-humans, and others—when they saw these signs, they were terrified and bewildered, their minds thrown into confusion. They could not see one another and had no one to turn to for answers. They thought to themselves: "We do not know what has caused these strange signs, nor do we know whose divine power is behind this."

At that time, among the assembly there was a bodhisattva mahasattva named Brahma Crown. He bowed his head at the Buddha's feet, knelt with palms joined, and spoke in verse:

At that time, the World-Honored One spoke this verse:

"Furthermore, noble one, when a bodhisattva mahāsattva has first aroused the aspiration for enlightenment, they may initially cultivate the six pāramitās through the characteristics of perception and the characteristics of mental engagement, and even come to know the true nature of earth, water, fire, wind, space, and consciousness, as they really are in their arising and ceasing. They further understand that all dharmas are beyond verbal expression, lacking any inherent nature, neither arising nor ceasing, beyond mental engagement, unmoving and unshaken, empty and without anything whatsoever. Cultivating all dharmas in this way, they transcend the extreme views of annihilation and permanence without giving rise to fear. Toward all dharmas they do not give rise to the notion of contact; their minds dwell in neither mental engagement nor possession, empty and without anything whatsoever. Cultivating in this way, they swiftly perfect the six pāramitās and no longer dwell in the extreme views of annihilation or permanence."

When the Tathāgata spoke these words, the entire assembly saw, heard, perceived, and knew things as they truly are, like reflections of their own form, yet toward sense objects they did not grasp at their characteristics.

At that moment, the World-Honored One extended his right hand and pointed toward the west, saying: "This radiant sign is a portent that Bodhisattva Mahāsattva Ākāśagarbha is about to arrive. This Bodhisattva is complete in all meditative concentrations, vast as the great ocean. He dwells in the bodhisattva precepts as firmly as Mount Sumeru. His heart of patience is like a diamond. His diligence and courage are like a swift wind. His understanding is like space, his wisdom like the sands of the Ganges. Among bodhisattvas he is like a great victory banner, a great guiding teacher heading toward nirvana, a field of wholesome roots. For the poor, he is a vessel of auspiciousness. For those in darkness, he is the sun. For those who have lost the way, he is the moon. For the fearful, he is a place of refuge. For the fever of afflictions, he is the water of sweet dew. For those with wholesome roots, he is a staff. He is a bridge to nirvana, a ladder for those ascending to the heavens, a ship to cross birth and death, a carriage for the long road, a canopy for those scorched by slander and harsh speech. He subdues outer-path teachers like a lion. He purifies all views like rainfall. He shatters the foes of affliction like a thunderbolt. He is medicine for those who have broken the precepts. He makes wholesome roots sprout like spring rain. He adorns bodhisattvas like a flower garland. He reveals good and evil conduct like a bright mirror. For the shameless, he is fine clothing. For the sick with the three kinds of suffering, he is a great physician. For the feverish and thirsty, he is a bright moon-pearl. For the utterly exhausted, he is a bed. Complete in all meditative concentrations like a sun-jewel, he is a great ox-cart on the road to enlightenment. For those who roam in meditative concentration, he is a cool lotus pond. He is the garland of aids to enlightenment, the fruit of the perfections. Among the ten grounds, he is the wish-fulfilling jewel. For those seeking the Śūraṅgama, he is the Pārijāta tree. He is a blade that cuts down wrong views, and he severs the habitual tendencies of affliction like a diamond. He subdues all demons and brings forth the treasure store of all merit and wisdom, relying on the merits of all buddhas. He is the cave-dwelling relied upon by all pratyekabuddhas. He is the eye for śrāvakas and the eye for those born in the heavens. For those on wrong paths, he is the straight and upright road. He is the refuge for animals and hungry ghosts. He is the rescue for hell-beings. He is the supreme field of merit for all sentient beings, the foremost minister of the buddhas of the three times. He can protect the fortress of the Dharma. He has already perfected the eighteen distinctive qualities and the secret store of all buddhas. He fully accomplishes the wisdom of a buddha. He is worthy of the offerings of all humans and gods; only the Tathāgata surpasses him, and none other can equal him. All of you in this great assembly should with deep sincerity respectfully welcome Bodhisattva Mahāsattva Ākāśagarbha, and according to your ability, with precious banners, pennants, and parasols, flowers, incense, necklaces, powdered incense, perfumed ointment, clothing, bedding, song, chant, and praise, level the roads and adorn them in various ways, honoring and making offerings. All of you in this great assembly should also become vessels worthy of such merit."

At that time, the great assembly rose from their seats and turned toward the auspicious direction where Akasagarbha Bodhisattva had manifested, leaping with joy, their faces beaming with delight, their gazes fixed intently as they all welcomed him together. The remaining bodhisattvas mahasattvas, the great sravakas, the lords of devas, the lords of nagas, the lords of yakshas, the lords of gandharvas, the lords of asuras, the lords of garudas, the lords of kinnaras, the lords of mahoragas, and the lords of the five-penetration sages each had this thought: "What finest and most wonderful offerings should we prepare to make as an offering to that great being?"

At that moment, the Bodhisattva Mahāsattva Ākāśagarbha, by his spiritual power, transformed the Sahā world. He removed all filth and foulness, along with the hills, mounds, gravel, thorns, pits, ditches, heaps, wastelands, and dangerous narrow passes. Wind, dust, clouds, and fog all became clear and bright. The ground was made of the seven treasures, level as the palm of a hand. Immeasurable precious things became groves and trees, their branches, leaves, flowers, and fruits all made of treasure. Famous flowers and soft grasses were likewise so, and their fragrant scent spread everywhere, perfuming the whole world. All living beings in the Sahā realm were free from suffering and affliction. The blind, deaf, mute, crippled, deformed, and those with hundreds of illnesses were all healed at once. Those who were hateful and malicious all gave rise to compassionate hearts. The sounds of torment in the hells and among hungry ghosts all ceased. Food, drink, clothing, and adornments were naturally abundant. All those beings had wonderful complexions, upright and proper appearance, complete limbs and joints, and foremost dignity and virtue. Their afflictions were removed, their minds attained stillness, and they deeply rejoiced in wholesome roots. With pure faith they settled in the Three Treasures. Every person in the great assembly had a wish-fulfilling jewel in both hands. From within those jewels, great light shone forth, illuminating the whole world, and heavenly music played. They rained down all kinds of treasures and variegated jeweled garments. They also rained down all kinds of wonderful adornments: jeweled garlands, jeweled parasols, all kinds of jeweled vessels, all kinds of heavenly garments, golden chains and necklaces, pearl necklaces, and blue, red, crimson, and white variegated lotuses. They rained down agarwood and ox-head sandalwood, filling the whole world. On both sides of the road were seven-jeweled terraces like the palace of Indra. Moreover, within those terraces were crowds of beautiful women, their faces dignified like a demon queen, performing heavenly music and producing the five tones. Above the Buddha was a heavenly seven-jeweled great Brahma king's canopy, suspended in space as an offering to the Tathāgata. That canopy was a hundred thousand yojanas in circumference, and jeweled nets were spread over it. Pearl cords hung down, adorning its four sides. From within the canopy came forth all kinds of music, clear, wonderful, harmonious, and elegant, surpassing both human and heavenly music. All the great earth, grasses, trees, forests, flowers, fruits, branches, and leaves gave forth wonderful sounds, proclaiming the great vehicle's six pāramitās and the practices of the stages. Those who heard those sounds did not regress from the unsurpassed path, and some attained the acceptance of non-arising.

At that moment, the great assembly saw the extraordinary supernormal powers of the Bodhisattva Mahāsattva Ākāśagarbha. Their hearts filled with joy, and they exclaimed that such a thing had never been seen before. Each of them thought: "Since this Bodhisattva Mahāsattva has displayed such great supernormal powers, he will surely come to this world before long. What kind of seat should we now prepare to welcome him?"

While the assembly was having this thought, a jeweled lotus flower sprang up from the ground in front of the Buddha. It had a stem of white silver, leaves of gold, a platform of diamond, seeds of crystal, filaments of agate, and at the base of its filaments were Brahma-colored jewels; its pistils were of crystal. The flower measured one hundred yojanas in length and breadth, and it was surrounded by eighty billion other jeweled lotus flowers.

Then Ākāśagarbha Bodhisattva suddenly appeared seated cross-legged upon that jeweled lotus flower. They also saw upon his crown a wish-fulfilling jewel, surrounded by countless Śakra-abhilagna jewels. Each of the eighty billion bodhisattvas was seated upon one of the remaining jeweled lotus flowers.

At that time, the Bodhisattva Mahasattva Maitreya spoke in verse, asking the Bodhisattva Mahasattva Medicine King:

At that time, the Bodhisattva Mahasattva Medicine King replied in verse:

At that time, the Bodhisattva Mahasattva Maitreya asked again in verse:

At that time, the Bodhisattva Great Being Medicine King replied again in verse:

At that time, the World-Honored One said to the Bodhisattva Mahāsattva Medicine King: "Excellent, excellent! Good man! It is as you say. All ordinary beings cannot fathom the sphere of liberation of a single Stream-Enterer. Even if all beings were to attain Stream-Entry, they could not fathom the sphere of liberation of a single Once-Returner. Even if all beings were to attain Once-Returning, they could not fathom the sphere of liberation of a single Non-Returner. Even if all beings were to attain Non-Returning, they could not fathom the sphere of liberation of a single Arhat. Even if all beings were to attain Arhatship, they could not fathom the sphere of liberation of a single Pratyekabuddha. Even if all beings were to become Pratyekabuddhas, they could not fathom the skillful means and activity in maturing beings of a single Bodhisattva Mahāsattva who is in accord with the Perfection of Wisdom. Even if all beings were to attain the skillful means and activity in maturing beings of a Bodhisattva Mahāsattva who is in accord with the Perfection of Wisdom, they could not measure even the skillful means and activity in lifting and placing the foot, and the understanding of the ultimate truth in maturing beings, of a Bodhisattva Mahāsattva who has attained the Acceptance of the Non-Arising of Dharmas. Even if all beings were to attain the skillful means and activity, and the understanding of the ultimate truth in maturing beings, of a Bodhisattva Mahāsattva who has attained the Acceptance of the Non-Arising of Dharmas, they could not measure the skillful means and activity in lifting and placing the foot, and the understanding of the ultimate truth in bringing beings to maturity, of a Bodhisattva Mahāsattva who has attained the Four Eloquences. Even if all beings were to attain the skillful means and activity, and the understanding of the ultimate truth in maturing beings, of a Bodhisattva Mahāsattva who has attained the Four Eloquences, they could not measure the skillful means and activity in lifting and placing the foot, and the understanding of the ultimate truth in maturing beings, of a Bodhisattva Mahāsattva who dwells in the Perfection of Wisdom and the ultimate Śūraṅgama Samādhi."

"Good man, this Bodhisattva Mahāsattva Akāśagarbha has attained the acceptance of non-arising for countless kalpas, possesses unobstructed eloquence, has completely fulfilled the Śūraṅgama Samādhi, dwells on the highest ground, is firmly resolved and utterly immovable. He skillfully knows the deep aspirations and conduct of sentient beings, and the majestic miraculous displays they ought to witness. You should also recognize the auspicious signs that precede the coming of Bodhisattva Mahāsattva Akāśagarbha. Moreover, because he has attained the ground of freedom from desire, the ground of dwelling, and the ground of entry, he demonstrates entry into the samādhi of boundless space, vanishing in the west and appearing here. At that time, sentient beings, terrified and confused, enter into conventional truth, and he manifests great majesty in order to bring them to maturity. Furthermore, good man, if Bodhisattva Mahāsattva Akāśagarbha were to manifest the non-arising majesty of ultimate truth, all gods and humans, and even bodhisattvas of the eighth ground, would be bewildered and unable to perceive his realm and conduct. He is thus well entered into such profound and wondrous merit."

"Good man! Bodhisattva Mahāsattva Ākāśagarbha, through skillful means and wisdom, deeply penetrates the ocean of all Buddhas' Dharma. Free from all doubts, he does not rely on others. In wisdom and skillful means, among all Bodhisattvas and Mahāsattvas, he is the supreme banner king.

"Good man! Bodhisattva Akāśagarbha is the great enlightening guide for all sentient beings, leading them to rebirth in the heavens and to final Nirvana. He can cut off all afflictions of the mind, and he skillfully cures ailments of the body and the disorders of the four great elements. If sentient beings give rise to evil and wrong views, wandering lost in the vast wilderness of birth and death, lacking skillful means and not knowing the path to rebirth in the heavens or to final Nirvana — if such sentient beings call the name of Bodhisattva Mahāsattva Akāśagarbha, wholeheartedly take refuge in him, burn hard black sandalwood and tagara incense, and bow in reverence, then Bodhisattva Akāśagarbha observes the wholesome roots in the mind of that sentient being. Whether he sees that sentient being confused and disturbed by the afflictions of various views, or sees the seeds of past wholesome roots and the karma created by the mind, in relation to the Buddha, the Dharma, and the Sangha — through generosity, moral discipline, patience, diligence, meditation, wisdom, and other merits — according to what each is capable of. Then Bodhisattva Mahāsattva Akāśagarbha observes that sentient being and, according to what each should see, manifests various forms in their dreams, and by skillful means teaches them the Dharma.

"Good man! If there are sentient beings who should see Bodhisattva Mahāsattva Ākāśagarbha while awake, they will see various forms right before their eyes. He then uses skillful means to open the straightforward and upright path, breaking through sentient beings' evil karma, wrong views, evil vows, evil refuges, evil destinations, and evil attachments. He liberates them all from such fixations, so that their bodily, verbal, and mental karma is free from all crookedness, and they enter the straightforward and upright path — right action, right view, right vow, right refuge, right destination, right attachment. They constantly draw near good spiritual friends, quickly abandon the stench of afflictions, forever escape the suffering of the three lower realms and the eight difficulties, always practice wholesome karma, and gain the power of mastery — even gradually entering the profound acceptance of Dharma. If sentient beings have various physical illnesses, or mental derangement, deafness, blindness, muteness, crippled hands and feet, or incomplete faculties, they should recite the name of Bodhisattva Mahāsattva Ākāśagarbha with sincere devotion, burning solid black sandalwood and tagara incense, bowing in reverence, and either seeking medicine or praying to be cured. Then Bodhisattva Mahāsattva Ākāśagarbha, according to their wishes, may appear in the form of Brahmā, or in the form of Śakra, or in the form of Vaiśravaṇa, or in the form of the Four Heavenly Kings, or in the form of Yāma, or in the form of Tuṣita, or in the form of Īśvara, or in the form of Maheśvara, or in the form of a brahmin, or in the form of a kṣatriya, or in the form of an elder, or in the form of a householder, or in the form of a minister or official, or in the form of a young boy or girl, or in the form of a parent or relative, or in the form of a vajra-wielder, or in the form of a deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, mahoraga, or human or non-human. Manifesting such various forms, he appears before those who are dreaming or awake and explains the signs of their illness, and also distinguishes the medicines to treat them: 'For this illness, you should take this medicine; for that illness, you should take that medicine.' Once sentient beings hear this explanation, each gathers the appropriate medicines according to their needs. If they lack any, the Bodhisattva provides them all. Some of these sentient beings are cured of all illnesses after one, two, or three doses; some are cured simply upon seeing the form he manifests. Thus, good man! Bodhisattva Mahāsattva Ākāśagarbha is filled with great compassion. If sentient beings are poor and suffering and wish for great wealth, wish to recite and study much, wish to hear much, wish for liberation, wish to be free from desire, wish for meditative concentration, wish for renown, wish to be foremost, wish for skillfulness, wish for mastery, wish for a handsome appearance, wish for a beautiful complexion, wish for a fine voice, wish for excellent fragrance, wish for superior taste, wish for pleasant touch, wish for food and drink, wish for bravery and health, wish for noble birth, wish to bear a son or wish to have a daughter, wish for family and followers, wish for blessings, wish to accomplish the six pāramitās, wish for eloquent speech, wish to protect all sentient beings, wish to escape all prisons, wish to cut off all evil precepts — those with a giving heart, he vows to establish them, and likewise up to wisdom. For those who wish for long life, wish for abundant wealth and to be able to use it, he enables the stingy to practice generosity, the morally broken to firmly observe precepts, the angry to cultivate patience, the lazy to abide in diligence, the distracted to practice meditation, the foolish to cultivate wisdom. Those on the indeterminate vehicle he encourages to study the Śrāvaka path; those attached to self and beings he teaches the Pratyekabuddha vehicle. If there are sentient beings who lack great compassion, cherish their own bodies and abandon all other beings, he vows to turn their minds away from this and give rise to great compassion, not protecting their own bodies but embracing sentient beings, and to arouse the mind of anuttarā-samyak-saṃbodhi. Good man! Then Bodhisattva Mahāsattva Ākāśagarbha, knowing their minds, manifests skillful means so that these beings abandon their former minds, give rise to great compassion, do not protect their own bodies, do not abandon sentient beings, arouse the bodhi mind, and dwell in the four brahmavihāras. If there are sentient beings who delight in great compassion, wish to rescue all sentient beings, and wish to abide securely in anuttarā-samyak-saṃbodhi — in a secluded place, in a forest, or in the open air — burning solid black sandalwood and tagara incense, joining palms in reverence toward the ten directions, prostrating with all five limbs to the ground in sincere devotion, Bodhisattva Mahāsattva Ākāśagarbha then speaks this dhāraṇī mantra:"

Amrita! Amrita! Karnika! Cala cala, vipula cala, samcala! Karnika! Ramu ramu, muru murbhi! Kathanima? Mukha? Phulla? Jvala? Naga? Karnika! Cintamani? Pūrṇāya? Karnika! Sattva! Śame! Tathāgata? Aruṇḍa? Dhara? Tri? Pṛthivi?

"Good man! This Bodhisattva Mahāsattva Ākāśagarbha may appear in the form of a heavenly being, or manifest in the form of a human, or as the form of a deer, or as the form of a bird, or may not appear in any form at all. According to what each being is ready for, he uses various skillful means to teach the Dharma, transforming and liberating immeasurable nayutas of hundreds of thousands of living beings, establishing them in the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle. Furthermore, in a short time he establishes living beings in the Great Vehicle, attaining the stage of non-retrogression, and even enables them to fully attain profound samādhis and dhāraṇīs and to fulfill the ten grounds. Good man! This Bodhisattva Mahāsattva Ākāśagarbha is filled with great compassion. If a person could measure the limits of open space, only then might they know his extent—but no one can measure the limit of Bodhisattva Mahāsattva Ākāśagarbha's wisdom and skillful means, his great compassion, and the power of his samādhi in bringing living beings to maturity. Good man! This Bodhisattva Mahāsattva Ākāśagarbha has accomplished such inconceivable merit and wisdom. Good man! If there are living beings whose minds are free of flattery and crookedness, who are not deceitful, whose minds are pure and sincere, who flow along the right path, who see things as they truly are, who do not criticize others' faults, who are not arrogant, who do not belittle others, who are free of jealousy, who do not show off to confuse people, and whose minds are inherently complete—good man! Out of compassion for these living beings, Bodhisattva Mahāsattva Ākāśagarbha, with skillful wisdom, courage, and diligence, cultivates skillful means and erases the transgressions of these living beings, causing them to bring forth the aspiration for anuttarā-samyak-saṃbodhi, dedicating all wholesome roots toward supreme enlightenment, attaining non-retrogression, and gaining great strength and the power of diligence. In order to fulfill the six pāramitās, he constantly and diligently practices great compassion, until he ultimately attains anuttarā-samyak-saṃbodhi. Good man! This Bodhisattva Mahāsattva Ākāśagarbha has accomplished such inconceivable merit and courageously brings all living beings to accomplishment."

At that time, the Bodhisattva Mahāsattva Maitreya rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "World-Honored One, for what reason does the Bodhisattva Mahāsattva Ākāśagarbha alone have this extraordinary, wonderful wish-fulfilling jewel upon his crown, surrounded by countless śakra-abhilagna jewels, its radiance shining so brilliantly that it eclipses all other colors—unlike all the other Bodhisattvas Mahāsattvas?"

At that time, the World-Honored One said to Maitreya Bodhisattva Mahasattva: "This Akashagarbha Bodhisattva Mahasattva has great compassion and can rescue beings from danger and hardship. If there are beings who have committed fundamental offenses and should fall into unfortunate realms, whose roots of goodness have all been burnt away—Akashagarbha Bodhisattva Mahasattva is a bright, clear sun dispelling the darkness of great ignorance and wrong views; he is a great skilled teacher who eradicates fundamental offenses; he can pull out the arrow of doubt and restore broken vessels of goodness to wholeness. Good man! If there are beings who have committed parajika offenses, cut off their roots of goodness, are headed for hell, have no refuge, and are abandoned by the wise—he can rescue them all, reveal the true path, wash away beings' foul afflictions, free them from unfortunate realms, and be a ladder for those ascending to human and heavenly realms and liberation. If there are beings confused by greed and delusion, he can awaken them. Those with anger, harmful intent, and the darkness of ignorance, who deny cause and effect, are unrestrained and faithless, fearless of the future, insatiably greedy and deeply envious, who commit the ten evil deeds growing day and night—for such beings, Akashagarbha Bodhisattva Mahasattva can eliminate all these heavy karmic offenses and establish them in human and heavenly realms and liberation, like a great carriage. Good man! This Akashagarbha Bodhisattva Mahasattva should be respected, welcomed, and honored with offerings by all gods and people."

At that time, the Bodhisattva Mahasattva Maitreya said to the Buddha: "World-Honored One, what is meant by 'committing a root transgression,' a parajika? If sentient beings commit this offense, their roots of goodness are scorched, they fall into the unfortunate realms, depart from the place of peace and security, and forever lose all the pleasures of gods and humans. This Bodhisattva Mahasattva Akasagarbha is able to cause these wicked sentient beings to regain complete heavenly and human blessings and happiness."

At that time, the World-Honored One said to Maitreya Bodhisattva Mahāsattva:

"Good man, if a consecrated kṣatriya king who holds sovereign power commits the five root offenses, all that he has previously cultivated is burned away. He loses his safe and secure ground, falls far from the pleasures of gods and humans, and descends into the lower realms.

What are these five root offenses?

Good man, when a consecrated kṣatriya king who holds sovereign power over his territory takes the possessions of the stūpa or the possessions of the Saṃgha of the four directions, or causes others to take them—this is called the first root offense.

Furthermore, good man, when a consecrated kṣatriya king who holds sovereign power over his territory slanders the true Dharma, abandons the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle, and also prevents others from studying them—this is called the second root offense.

Furthermore, good man, when a consecrated kṣatriya king who holds sovereign power over his territory, toward those who for the sake of the Tathāgata have shaved their hair and beard and put on the Dharma robes—whether they keep the precepts or break them, whether they have moral discipline or not—strips them of their kāṣāya robe and forces them to return to lay life, or beats them with sticks, binds them, cuts off their hands and feet, or even takes their lives, doing such evil himself or causing others to do so—this is called the third root offense.

Furthermore, good man, when a consecrated kṣatriya king who holds sovereign power over his territory commits the five heinous offenses. What are these five? First, killing one's mother; second, harming one's father; third, killing an Arhat; fourth, causing division in the Saṃgha; fifth, shedding the blood of a Buddha's body. If one commits any one of these five offenses of immediate retribution, this is called a root offense—this is the fourth root offense.

Furthermore, good man, when a consecrated kṣatriya king who holds sovereign power over his territory denies cause and effect, has no fear of the future, commits the ten unwholesome courses of action, and also causes others to commit them—this is called the fifth root offense.

Good man, these are the five root offenses of a consecrated kṣatriya king. If one commits even one of them, this is called a pārājika offense. All the roots of goodness he has previously cultivated are burned away. He departs from his safe and secure ground, loses the pleasures of gods and humans, and descends into the lower realms.

Good man, it is for the sake of such a person that the Bodhisattva Mahāsattva Ākāśagarbha, moved by great compassion, appears in the borderlands. Manifesting whatever form the person needs to see—whether as a śramaṇa, a brahmin, a kṣatriya, an elder, a householder, or the like—he teaches them the profound Great Vehicle Dharma of all-encompassing wisdom, the never-before-taught teachings, the dhāraṇīs, and the stage of patience. With these and various other wonderful teachings, he guides them.

When the consecrated kṣatriya king has heard the Dharma, he feels shame and deep fear. He confesses his offenses before the Dharma teacher, vows never to commit them again, and settles into generosity, moral discipline, patience, diligence, meditation, and wisdom. He diligently cultivates compassion, and attains the pleasures of gods and humans and the bliss of nirvāṇa."

"Furthermore, noble one, a minister also has five fundamental offenses that constitute defeat. If one commits them, all the wholesome roots previously cultivated are entirely burned away, one falls into unfortunate realms, departs from places of peace and safety, and forever loses all the pleasures of gods and humans. What are these five?

It is when a minister governing a territory, relying on the king's power, takes belongings of stupas and belongings of the Sangha of the four directions, or causes others to take them — this is called committing the first fundamental offense.

Furthermore, noble one, if a minister governing a territory, relying on the king's power, destroys villages, towns, cities, and territories, or causes others to destroy them — this is called the second fundamental offense.

Furthermore, noble one, if a minister governing a territory, relying on the king's power, slanders the true Dharma, abandons the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and abandons the Supreme Vehicle, and also prevents others from studying them — this is called the third fundamental offense.

Furthermore, noble one, if a minister governing a territory, relying on the king's power, sees someone who, for the sake of the Tathāgata, has shaved hair and beard, wears Dharma robes, whether observing precepts or breaking them, whether having precepts or not, strips off their robe, forces them to return to lay life, or strikes them with sticks, or binds them, or cuts off their hands and feet, or even takes their life — doing such evil oneself or causing others to do it — this is called the fourth fundamental offense.

Furthermore, noble one, if a minister governing a territory, relying on the king's power, commits the five acts of immediate retribution. What are these five? First, killing one's mother; second, harming one's father; third, killing an Arhat; fourth, causing division in the harmonious Sangha; fifth, shedding the Buddha's blood. If one commits even one of these five acts of immediate retribution, this is called committing a fundamental offense — this is called the fifth fundamental offense.

Noble one, these are called the five fundamental offenses of a minister. If one commits even one of them, this is called a defeat; all wholesome roots previously cultivated are entirely burned away, one departs from places of peace and safety, loses the pleasures of gods and humans, and falls into unfortunate realms.

Noble one, it is for such a person that the Bodhisattva Mahāsattva Ākāśagarbha, out of great compassion, appears being born in borderlands, manifesting in various forms according to what should be seen — whether as an ascetic, a brahmin, a kṣatriya, an elder, a householder, or the like — and teaches them the profound Great Vehicle Dharma of all-encompassing wisdom, the unprecedented teachings, all the dhāraṇīs, and the stage of patience. With such various wonderful teachings, he guides them. When the minister has heard the Dharma, he feels shame and deep fear, confesses and repents to the one who taught the Dharma, vows never to commit the offenses again, and dwells in generosity, moral discipline, patience, diligence, meditation, and wisdom, diligently cultivating compassion, and attains the pleasures of gods and humans and the bliss of nirvana."

"Furthermore, good sir, the voice-hearer also has five root offenses that constitute defeat. If one commits them, all the roots of goodness one has previously cultivated are completely burned away, one falls into the lower realms, departs from the realm of peace and security, and loses the joys of humans and gods. What are the five? They are: killing living beings, stealing, sexual misconduct, false speech, and drawing the blood of a Buddha. Good sir, these are called the voice-hearer's five root offenses. If one commits even one of them, this is called committing a defeat; all the roots of goodness one has previously cultivated are completely burned away, one departs from the realm of peace and security, loses the joys of humans and gods, and falls into the lower realms.

Good sir, it is for the sake of such a person that Bodhisattva Mahāsattva Ākāśagarbha rouses great compassion and appears in the borderlands, manifesting various forms according to what should be seen—whether in the form of an ascetic, a brahmin, a warrior, an elder, a householder, or the like—and teaches them the profound Great Vehicle Dharma of all-encompassing wisdom, the unprecedented teachings, the dhāraṇīs, and the ground of patience. With these various wonderful teachings he guides them. When that voice-hearer has heard the Dharma, they feel shame and remorse in their heart and are filled with extreme fear. They confess and reveal their offenses to the one who taught the Dharma, vow never to commit them again, and abide in generosity, moral discipline, patience, diligence, meditation, and wisdom. They diligently cultivate compassion, and gain the joys of humans and gods and the joy of nirvana."

"Furthermore, good sir, a bodhisattva who has just aroused the aspiration for enlightenment and is heading toward the Great Vehicle may commit eight fundamental offenses that constitute pārājika. All the wholesome roots they have previously cultivated are completely burned away; they fall into unfortunate realms, depart from a place of safety and ease, lose the joys of humans and gods, and also lose the joy of the Great Vehicle's realm. They remain long in birth-and-death and are separated from good spiritual friends. What are the eight?

It is said that such a bodhisattva, due to past karma, is born in an age of the five turbidities. They still have some wholesome roots and draw near good spiritual friends. They take refuge in the profound Dharma of the Great Vehicle and arouse the supreme aspiration, but their wisdom is shallow and slight. This bodhisattva who has just aroused the aspiration hears from others the profound teaching of emptiness, reads, recites, receives, and upholds it, and then reads, recites, and explains it in front of foolish people of little wisdom. When others hear it, they are startled, doubtful, and terrified. Their minds retreat from the aspiration for unsurpassed perfect enlightenment and they take pleasure in the Vehicle of the Hearers. This is called the first root offense committed by a bodhisattva who has just aroused the aspiration. All the wholesome roots they previously cultivated are completely burned away; they fall into unfortunate realms, depart from a place of safety and ease, lose the joys of humans and gods and the joy of the Great Vehicle's realm, and destroy the mind of enlightenment.

Therefore, a bodhisattva should first know the wholesome roots of sentient beings and understand their minds, and teach the Dharma step by step according to what they can bear, like entering the ocean and gradually going deeper. Good sir, the great bodhisattva Akāśagarbha, according to what is appropriate, manifests in various forms, is born in their lands, and teaches the Dharma, causing them to feel shame, confess and repent the offenses they have committed, so they do not fall into unfortunate realms, increase their wholesome roots, and nurture the aspiration for unsurpassed perfect enlightenment.

Good sir, there is also a bodhisattva who has just aroused the aspiration and has committed a root offense. Fearing falling into unfortunate realms, they hear the name of the great bodhisattva Akāśagarbha, sincerely wish to see him, and, wanting to confess and repent the offenses they have committed, in the first watch of the night, in its latter part, burn solid black sandalwood and tagara incense, join their palms sincerely, and call the name of the great bodhisattva Akāśagarbha. Good sir, then the great bodhisattva Akāśagarbha, according to what is appropriate, manifests in various forms—sometimes his own body, sometimes the body of a hearer, sometimes the body of a kṣatriya or a brahmin, even the body of a young boy or young girl, and so on. Appearing before that bodhisattva who has just aroused the aspiration and committed an offense, he teaches them to confess and repent and remove their offense. With skillful means, he reveals the profound, supreme, true Great Vehicle practice, the grounds of meditative absorption, dhāraṇī, and patience, so they abandon unfortunate realms, attain the aspiration for irreversible unsurpassed perfect enlightenment, diligently practice the six perfections, gain strength firm as diamond, and ultimately attain unsurpassed perfect enlightenment themselves.

Furthermore, good sir, if the great bodhisattva Akāśagarbha does not appear before such a person to teach them to confess, then the bodhisattva who has just aroused the aspiration should, in the latter part of the night, join their palms sincerely and face the east, burn solid black sandalwood and tagara incense, and entreat the morning star, saying: 'Morning star, morning star, greatly compassionate one, you now first rise and illuminate Jambudvīpa. With great compassion, protect me. Please speak for me to the great bodhisattva Akāśagarbha. May he show me skillful means in a dream, so I may confess and repent the root offense I have committed, and attain the eye of skillful wisdom of the Great Vehicle.'

Good sir, then that bodhisattva who has just aroused the aspiration, in a dream, when the light of dawn appears, will have the great bodhisattva Akāśagarbha manifest according to what is appropriate, and by various skillful means cause that bodhisattva who has just aroused the aspiration to confess and repent the offenses previously committed, and reveal the wisdom of skillful means, causing that bodhisattva to feel deep shock and fear, to attain the meditative absorption of non-forgetfulness regarding the aspiration for unsurpassed perfect enlightenment, to firmly abide in the Great Vehicle, quickly fulfill the six perfections, and before long accomplish all-knowledge."

"Furthermore, good sir, a Bodhisattva who has just formed the aspiration may say to others: 'You cannot now take delight in the Great Vehicle, nor can you practice the six paramitas, and you will never attain supreme perfect enlightenment. Better to quickly form the aspiration of a voice-hearer or a solitary buddha, swiftly end birth and death, and enter parinirvana.' The rest is as stated above. This is called a Bodhisattva who has just formed the aspiration committing the second root heavy offense.

"Furthermore, good man, a bodhisattva who has just formed the aspiration may say to others: 'Why should you now study and observe the precepts of the Vinaya? You should quickly form the aspiration for supreme perfect enlightenment, accept, uphold, read, and recite the Mahayana scriptures. Then the unwholesome actions you have previously committed through body, speech, and mind will become pure, and you will not have to experience their evil consequences in the future.' The rest is as explained above. This is called a newly aspiring bodhisattva committing the third root transgression."

"Furthermore, good man, a bodhisattva who has just formed the intention to attain Enlightenment says to others: 'You should not now listen to, receive, or recite the scriptures of the Śrāvakas. You should cover over and conceal the Śrāvaka scriptures. In the Śrāvaka teachings there is no great karmic reward, and they cannot cut off the fetters and afflictions. You should listen to, receive, and recite the pure and profound scriptures of the Great Vehicle, which can also eliminate all unwholesome karma and quickly bring you to Anuttarā-samyak-saṃbodhi.' Having made this statement, if there are those who have faith and accept it, both persons are equally guilty of a root offense. The rest is as stated above. This is called a bodhisattva who has just formed the intention to attain Enlightenment committing the fourth root grave offense.

"Furthermore, virtuous one, a bodhisattva who has just formed the aspiration may deceive with divisive speech, seeking fame, profit, and respect. They praise the Mahayana scriptures and explain them to others, yet say to people: 'I am one who truly understands the Mahayana.' Out of greed for profit, when they see others explaining Mahayana scriptures and receiving offerings, they become hateful, abusive, and contemptuous, while exalting themselves. Through deceit and false speech, they claim to have attained states beyond ordinary people. One who acts in this way departs from the place of peace and security and commits a Parajika. Within the Mahayana, this is the gravest root offense.

Virtuous one, suppose someone wishes to reach the treasure island and boards a ship to go out to sea, but midway destroys their own ship and drowns, unable to save their own life—how could they obtain treasures? A bodhisattva who has just formed the aspiration is likewise: riding the ship of right faith into the deep and vast ocean of the Mahayana Dharma, they have only just entered the sea when they destroy the ship of faith and lose the life of wisdom.

Thus, a foolish bodhisattva who has just formed the aspiration, out of jealousy, through deceit and false speech claims to have attained states beyond ordinary people, and thereby commits a grave root offense of the Mahayana. The rest is as stated above. This is called a bodhisattva who has just formed the aspiration committing the fifth root offense."

"Furthermore, good sir, in future times, a bodhisattva who has just formed the initial aspiration may say to newly aspiring bodhisattvas among householders and monastics: 'The profoundly deep meaning of emptiness in the sutras, along with the various adornments of meditative absorption, dharanis, and the stages of patience—these are what the greatly wise bodhisattvas contemplate and practice. I uphold, read, and recite the Mahayana scriptures and can clearly explain them for others. I myself understand and comprehend them, and out of compassion I teach them to you. You too should practice according to what I teach and thereby gain insight into the profound and wondrous Dharma.' But that newly aspiring bodhisattva does not say, 'I read, recite, and contemplate this, having heard and understood it from others,' but instead claims to have attained it himself. All of this is done out of greed for gain and profit, putting himself on display and selling himself. He betrays the Buddhas, bodhisattvas, and all the worthy sages of the three times, and commits the most serious transgression of the Mahayana, losing the path of humans and gods. He cannot even attain the path of the shravaka or pratyekabuddha—how much less could he progress gradually to the Mahayana?

Good sir, suppose a person is leading others on a journey through a vast wilderness and, passing through a dense forest, becomes extremely hungry and thirsty. Seeing delicious fruits in that forest, he abandons them and instead picks a poisonous fruit, eats it, and dies. Good sir, that person cannot even save himself—how could he possibly save others as well? That newly aspiring bodhisattva is likewise. A human body is hard to obtain, and now he has obtained it. He has met a good teacher and formed the aspiration for the Mahayana, yet out of greed for gain he recklessly puts himself on display and sells himself, commits a grave root transgression, betrays the Buddhas and bodhisattvas of the three times, and is abandoned by all the worthy sages, falling into unfortunate realms.

Therefore, brahmins, kshatriyas, vaishyas, and shudras should not associate with such an evil bodhisattva. If they do associate with him, they too will incur transgression. The rest is as stated above. This is called the sixth root transgression committed by a newly aspiring bodhisattva."

"Furthermore, good man, in the evil age to come, bodhisattvas who have just begun to aspire to enlightenment will engage in various kinds of outcaste behavior—that is, the outcaste conduct of warriors, of brahmins, of ministers, of great generals, of merchants, and of laborers. What is meant by 'outcaste'? It means engaging in all kinds of evil mental karma. These corrupt monks claim to have wisdom, rely on their own wealth and treasures while practicing generosity, are unrestrained and arrogant, and harbor anger, resentment, and jealousy toward other virtuous monks, quarreling and fighting with them. Relying on the power of kings and ministers, they take the possessions of virtuous monks and offer them to ministers; the ministers, having received them, pass them on to the king. The same applies to the possessions of the Buddha, the Dharma, and the Sangha. Good man, the king, the ministers, and the corrupt monks thereby commit fundamental offenses. The rest is as stated above. This is called the seventh fundamental grave offense committed by a bodhisattva who has just begun to aspire to enlightenment."

"Furthermore, good sir, in the evil age to come, bodhisattvas who have just formed the aspiration may engage in all sorts of outcaste practices — namely, the outcaste practices of warriors, of brahmins, of ministers, of great generals, of merchants, and of laborers. These wicked monks, relying on the power of kings and ministers, claim to have wisdom, put their trust in wealth and treasures while practicing generosity, and lightly mock, revile, and insult virtuous monks, stirring up quarrels and strife. They call what is Dharma non-Dharma and what is non-Dharma Dharma, abandon the true sutras and precepts, and take up inverted arguments about meaning. They cut off the study of prajñā and abandon the mind of compassion. They do not believe in the sutras spoken by the Tathāgata or in the precepts of skillful means, and they establish rules contrary to the Dharma. They cause pure monks who practice good conduct to give up sitting in meditation and reciting the scriptures. For those who have no affliction, they create affliction; for those who already have affliction, they cause it to increase. Always harboring evil thoughts, they ruin good demeanor. Whether walking, standing, sitting, or lying down, they observe no proper times, and they violate and break the precepts. Though not truly renunciants, they call themselves renunciants; though not truly living the pure life, they claim to live the pure life. Not understanding the scriptures, they explain them for others, and they seek to draw the fourfold assembly into making offerings and paying respect. Good sir, the king, the ministers, and the wicked monks thereby commit a root offense. The rest is as stated above. This is called a bodhisattva who has just formed the aspiration committing the eighth root grave offense."

"Good man, when those virtuous monks sit in meditation or recite the scriptures, all of this is the direct cause for the essential teaching of the Dharma to emerge. They are supreme fields of merit, and they are vessels for the meditative absorption of patience. They can expound the wonderful Dharma, bring beings to accomplishment, shatter the darkness of ignorance, open the world's eyes, and rescue beings from the suffering of afflictions and evil karma. If one instead harasses and troubles them and thereby commits grave offenses—then that good man who commits these eight root grave offenses has failed to penetrate deeply into the Buddha's true Dharma, because his merit and wisdom are exceedingly slight. Good man, once a bodhisattva who has first aroused the aspiration commits these eight root grave offenses, all the roots of goodness he previously cultivated are burned away. He has committed a pārājika, has departed from a place of safety and ease, has lost the pleasures of gods and humans as well as the joys of the Mahāyāna realm, has destroyed his bodhi mind, falls into the lower realms, revolves in birth and death, and is separated from good spiritual friends. Good man, it is Ākāśagarbha Bodhisattva Mahāsattva who manifests various forms and appears born in those lands—sometimes appearing in the form of a kṣatriya, sometimes in the form of a brahmin, sometimes in the form of a śrāvaka, sometimes in the form of a pratyekabuddha, and even in the forms of young boys and girls—and before such bodhisattvas who have just aroused the aspiration and committed offenses, he teaches the Dharma, causing them to feel shame and the greatest alarm. He also teaches them to confess and reveal their offenses and to repent so as to remove their guilt. With skillful means he reveals the profound, supreme, true Mahāyāna practice—the meditative absorption, the dhāraṇī, and the ground of patience—so that they abandon the lower realms, attain the irreversible mind of anuttarā-samyak-saṃbodhi, diligently practice the six pāramitās, gain powers firm and solid as diamond, and even quickly attain unsurpassed bodhi. Moreover, good man, if Ākāśagarbha Bodhisattva Mahāsattva does not appear in person before such a person to teach him to confess, then that bodhisattva who has just aroused the aspiration should, in the latter watch of the night, join his palms with sincere mind and face the east, burn solid black sandalwood and tagara incense, and invoke the morning star, saying: 'Morning star, morning star, you who accomplish great compassion, you now first rise and illuminate Jambudvīpa. With great compassion, protect me. Please speak on my behalf to Ākāśagarbha Bodhisattva Mahāsattva, and pray that in a dream he may show me skillful means, so that I may confess and reveal my root offenses and obtain the eye of skillful wisdom of the Mahāyāna.' Good man, then that bodhisattva who has just aroused the aspiration, in a dream at the time when the light of dawn appears, will have Ākāśagarbha Bodhisattva Mahāsattva appear before him according to what is fitting, and by various skillful means cause that bodhisattva who has just aroused the aspiration to feel deep alarm over the offenses he has committed. He shows him the wisdom of skillful means, causes him to confess and reveal his offenses and repent, and causes him to attain the meditative absorption of non-forgetfulness with respect to the mind of anuttarā-samyak-saṃbodhi, to remain firmly in the Mahāyāna, to quickly fulfill the six pāramitās, and before long to accomplish all-knowledge. Good man, because that Ākāśagarbha Bodhisattva Mahāsattva is courageous and benefits all beings, on the crown of his head he has such a wish-fulfilling jewel, surrounded by immeasurable hundreds of thousands of śakrābhilagnika jewels, unequaled by all other bodhisattvas. Good man, Ākāśagarbha Bodhisattva Mahāsattva has accomplished such inconceivable skillful wisdom. Furthermore, good man, if there are beings who hear the name of Ākāśagarbha Bodhisattva Mahāsattva, or make an image of him, or make offerings to him, such a person in this present life will have no disasters or misfortunes. Water cannot drown him, fire cannot burn him, knives cannot wound him, poison cannot affect him; no human or non-human can harm him; he will have no suffering from prisons, thieves, enemies, or various evil diseases, hunger, and thirst. Whatever his lifespan may be, he will certainly not die prematurely or by violence. At the end of his life, when his eyes no longer see forms, his ears no longer hear sounds, his nose no longer smells fragrances, his tongue no longer knows tastes, his body no longer feels touches, and his hands, feet, and faculties can no longer function, with only a subtle consciousness and bodily warmth remaining—then Ākāśagarbha Bodhisattva Mahāsattva, according to the god that being has served, will manifest his body: sometimes as a cakravartin king, sometimes as the body of Dhṛtarāṣṭra, sometimes as the body of Vaiśravaṇa, sometimes as the body of Virūḍhaka, sometimes as the body of Virūpākṣa, sometimes as another heavenly body, or as the body of a nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, mahoraga, human or non-human, and so on, and before that person he will speak verses:

"Good man, when those beings were nearing the end of their lives, they saw the gods they had previously worshiped, and also heard them speak these essential verses. After they died, they did not fall into the lower realms, and through this power they quickly escaped birth and death.

Furthermore, good man, if there are beings whose minds delight in the Dharma, Bodhisattva Mahāsattva Ākāśagarbha appears in the form of a Buddha at the time of their death and speaks these verses for them:

"Good man, when those beings were able to see the Buddha's body and heard this verse, they focused their minds and contemplated it. Overjoyed beyond measure, they leaped with delight. After death, they were reborn in a pure land and never again dwelled in the world of the five impurities. They always remained close to that Buddha, the Tathagata, and heard the wondrous Dharma, and before long they attained Anuttara-samyak-sambodhi.

Good man, this Bodhisattva Mahasattva Akashagarbha, when beings are near death, universally reveals to them whatever wondrous Dharma they should hear and whatever Sangha members they should see. Good man, this Bodhisattva Mahasattva Akashagarbha has accomplished such inconceivable skillful wisdom."

Good man, various kinds of beings who wish to attain the empowering force of samadhi should, in the latter part of the night, bathe themselves clean, put on fresh and pure clothing, burn solid black sinking incense and tagara incense, arouse a mind of compassion toward all beings, face east, join their palms together with wholehearted devotion, call the name of Bodhisattva Akashagarbha, and speak these words: "Recalling and holding the great wisdom of Akashagarbha who has attained great compassion, I only pray that you bestow upon me the samadhi that is never forgotten." Thereupon, he spoke this dharani:

O mother of the defilements, nor-no-kyi, boksa, ti, re, sa-mut-tara-bha, ta, re, naya-naya.

Mahākāruṇika, anu-paryanta, sarva-sattva, sīgara-paryanta, dharma-rāja-paryanta, rāja-paryanta, roṣa-paryanta, avabhāsa-paryanta, buddha-koṭi-paryanta, svāhā.

"Good man! This Bodhisattva Mahasattva Akashagarbha immediately enables that person to attain the power of mastery in samadhi.

"Furthermore, good man, if there are sentient beings who wish to read and recite various texts and treatises in order to win people over—whether those treatises were spoken by a Buddha, by a bodhisattva, by a hearer, or by an ordinary person—such a person should, in the latter part of the night, bathe themselves clean, put on fresh and pure clothing, burn solid black sandalwood and tagara incense, give rise to a mind of compassion toward all sentient beings, face east, join their palms together with sincere focus, call the name of Bodhisattva Akāśagarbha, the Great Being, and then recite this dhāraṇī mantra:

A-ni-luo-she-bi-qin-fu-suo-she-bi-ye-po-nai-she-bi. Bo-ce-suo-mi-po-zha-luo-she-bi. Ta-nai-po-luo-bi. Sa-duo-luo-qie-luo-ni. Xiu-mo xiu-mo. Mo-he-qie-lou-ni-jia-suo-po-he.

"Good man! This Bodhisattva Mahāsattva Akāśagarbha will cause that person to attain the power of recollection and never forgetting."

Good man, if there are sentient beings who wish to enter the great ocean, wish to engage in trade, wish to take medicinal decoctions and seek their power and efficacy, wish to be freed from bonds, wish to be released from chains and fetters, wish to escape being conscripted to transport goods and wealth, whether parting from those they love or meeting with those they hate, wish to avoid water and fire, wish to avoid bandits and thieves, wish to avoid lions, wish to avoid the perils of tigers, wolves, and poisonous snakes, wish to be spared from the afflictions of illness, hunger, and thirst, or wish to obtain a noble position—for all such various desires and aspirations as these, if they call the name of the Bodhisattva Mahāsattva Akāśagarbha and reverently make offerings to the Bodhisattva Mahāsattva Akāśagarbha, he will fulfill all their vows.

"Furthermore, good sir, if a prince desires the royal throne, seeking the consecration ceremony and the power of sovereignty, he should in the latter part of the night bathe himself cleanly, put on fresh, pure garments, burn solid black sandalwood and tagara incense, generate a heart of compassion toward all sentient beings, face east with palms joined in sincere devotion, invoke the name of Bodhisattva Mahāsattva Ākāśagarbha, and then recite this dhāraṇī mantra:

'Ani Luojabi Qian Fushā Jabi Yefunai Jabi. Boci Sami Bozhaluo Jabi. Tanai Po Luobi. Saduoluo Jialuoni. Xiumo Xiumo Mahākārunika. Svāhā.'

Good man, this Bodhisattva Mahasattva Akashagarbha fulfills all the wishes of such people.

"Furthermore, good sir, if there are brahmins who aspire to attain the station of a great brahmin, or other beings who seek the station of an elder, or of a householder, or of a craftsman, or of great learning, or of power, or of contemplation, or of liberation, they should in the latter part of the night bathe themselves clean, put on fresh, pure garments, burn solid black sandalwood and tagara incense, give rise to a mind of compassion toward all beings, face the east, join their palms together with sincere devotion, and call upon the name of Bodhisattva Mahāsattva Ākāśagarbha, saying: 'I pray that you bestow upon me the power of great compassion, and cause all that I seek to be quickly fulfilled.'

Then Bodhisattva Mahāsattva Ākāśagarbha, with his pure divine ear, hears that request, and according to what is fitting for each, manifests various forms and teaches the Dharma, causing all their wishes to be fulfilled.

Good sir, this Bodhisattva Mahāsattva Ākāśagarbha has accomplished such inconceivable skillful means and wisdom, and has long since entered the ocean of the Buddha's merits. Good sir, the water of the great ocean may be counted drop by drop, but no one can measure the limits of Bodhisattva Mahāsattva Ākāśagarbha's skillful means and wisdom in bringing beings to accomplishment.

Furthermore, good sir, the extent of space itself may be known, but no one can know the various kinds of beings Bodhisattva Mahāsattva Ākāśagarbha matures, nor his transformations—whether appearing in the form of a Buddha, a bodhisattva, a pratyekabuddha, a śrāvaka, a brahmin, a young boy or girl, or even the form of humans and non-humans—each according to what is fitting, whether causing them to see with their own eyes or to see in a dream.

If there are beings at the point of death, with only the last faint breath remaining, who have previously created negative karma that burns up their roots of goodness and are destined to fall into the lower realms, Bodhisattva Mahāsattva Ākāśagarbha can rescue them all and establish them on the path of gods and humans—and such deeds have no limit.

Good sir, this Bodhisattva Mahāsattva Ākāśagarbha, who has accomplished such inconceivable skillful means, has long since entered the ocean of the Buddha's merits. Good sir, for this reason, on the crown of his head there is a wish-fulfilling jewel, surrounded by a hundred thousand Śakra-abhilagna jewels, radiating great light."

When the Tathagata taught this Dharma, the entire assembly was filled with wonder, marveling at what had never been before. They all joined their palms together and turned toward Bodhisattva Mahasattva Akashagarbha. Then Bodhisattva Mahasattva Akashagarbha rose from his seat, bared his right shoulder, knelt on one knee with palms joined, and said to the Buddha: "World-Honored One, the beings in this world are steeped in the five turbidities and shrouded in ignorance. How is it that the World-Honored One can carry out the Buddha's work within such a place?"

At that time, the World-Honored One addressed the Bodhisattva Akashagarbha, the Great Bodhisattva: "Good man, you see space as having no greed, no anger, and no delusion—its own nature is pure. Wind, dust, and darkness obscure it, making it appear impure. Once it becomes clear and bright, one then sees the sun, moon, and stars, and knows the measures of ksana and lava moments. Good man, the Tathagata has long attained mastery over the supreme emptiness of ultimate meaning, and sees all dharmas as having no greed, no anger, and no delusion, neither bound nor liberated, their own nature pure. But beings are obscured by adventitious defilements and cannot awaken. Out of compassion, the Tathagata teaches the Dharma with skillful means for their sake, to eliminate adventitious defilements, to open their eyes of wisdom so they may see the Tathagata's pure sun of illumination, and presently behold the profound and wondrous Dharma—the four foundations of mindfulness, and so forth, up to the noble eightfold path—establishing and settling beings therein, and also causing them to swiftly arouse the mind of supreme, perfect enlightenment, to attain great compassion, and even to fulfill the eighteen distinctive qualities, accomplishing all-encompassing wisdom. Good man, the Tathagata's appearance in the world can mature all bodhisattvas, as well as the assemblies of solitary realizers and hearers. Good man, does this space now rely on the eye? Does it rely on eye-consciousness? Does it rely on eye-contact in order to abide?"

Akashagarbha Bodhisattva Mahasattva said to the Buddha, "No, World-Honored One!"

The Buddha said, "Good man, is it because of the inner sense of eye-contact as a condition that those three feelings arise, and do they depend on emptiness?"

Akasagarbha Bodhisattva said to the Buddha, "No, World-Honored One!"

The Buddha said, "Good man, the ear, nose, tongue, body, and mind are also like this." The Buddha said, "Good man, are sentient beings now relying on space? Or is space relying on sentient beings?"

Akashagarbha Bodhisattva said to the Buddha: "World-Honored One! Things each rely on one another and serve as objects for one another, and yet each does not serve as an object. All dharmas are entirely empty and still; all dharmas are entirely false; all dharmas all rely on Suchness and the ultimate reality. World-Honored One! It is like space—neither destroyed nor created, without memory, thought, or discrimination, without movement or wavering, without love or hatred, without sprouts, without seeds, without fruit, without karma, without retribution, beyond words and letters. World-Honored One! All dharmas are likewise. If a bodhisattva understands this, this is called well understanding the nature of all dharmas and attaining the acceptance of non-arising."

At that time, Akashagarbha Bodhisattva Mahasattva then spoke the dharani:

Anu Nai Abi Po Lo Ja Mo Nu Cha Ye. Shi Nai Shi Nai. Ja Nai Bi Mo Mou Ni He Lo A Nai Ye. Po Lo Jiu He Jie Po Ni Po Sou Bi Bi Nai Ye. Sou She She Po. She Nai Mo She Nai Tuo Ta Mo Nai Mo Dou Fan Bi Sha She Mo Zhi Tuo Nai Zhi Li She An Fu Seng Shu Sha Ni Suo Po He.

At that time, the World-Honored One said to the Bodhisattva Mahāsattva Ākāśagarbha: "Excellent, excellent! You have now spoken this Inexhaustible Subduing Lion's Roar Dharani. When all sentient beings are at the end of their lives, at the final moment of consciousness, even with heavy afflictions and heavy evil karma, this dharani can burn it all away and enable them to be reborn in a pure Buddha-land. Good man! You are now well able to use this to bring countless sentient beings to maturity, and you can also bring countless sentient beings in all villages, parks, and towns throughout the Buddha-lands to maturity. You also manifest various forms according to what is appropriate, and teach various dharmas according to their capacities — sometimes expounding Mahayana scriptures and opening the profound gate of Dharma. If there are shramana outcastes, brahmin outcastes, kshatriya outcastes, vaishya outcastes, or shudra outcastes — the heavy offenses committed by all these people are all burned away because of you, and they are now established and increased in wholesome dharmas." At that time, the World-Honored One spoke in verse:

At that time, when the Tathagata had finished teaching this sutra, ten thousand people and gods attained the acceptance of the non-arising of all dharmas. Countless people and gods attained various meditative absorptions. Countless people and gods attained dharani. Countless people and gods attained patience. And countless people and gods each advanced in the ten stages.

At that time, the World-Honored One addressed Ananda and the Bodhisattva Mahasattva Maitreya, saying: "You should respectfully uphold this sutra."

Then Ananda and the Bodhisattva Maitreya rose from their seats, bared their right shoulders, knelt on one knee with palms together, and said to the Buddha: "World-Honored One, I have already received and upheld this wonderful sutra. What name shall this sutra be given?"

The Buddha said: "Good man, this sutra is named 'The Dharani Sutra of Confession That Erases All Offenses.' It is also named 'The Sutra of Inconceivable Skillful Means and Wisdom That Saves All Living Beings.' It is also named 'The Sutra of the Wish-Fulfilling Jewel That Satisfies All Beings' Wishes.' It is also named 'The Sutra of Bodhisattva Akashagarbha.' Uphold it thus.

"Ananda, you should know: if a good man or good woman has long since aroused the aspiration for supreme perfect enlightenment, and over countless hundreds of thousands of asamkhyeya kalpas practices the six paramitas, making all kinds of offerings before all Buddhas in the ten directions, for as long as immeasurable asamkhyeya Ganges-sand kalpas — this cannot compare to someone who reads, recites, copies, and explains the Sutra of Bodhisattva Akashagarbha for others, and holds the bodhisattva's name. Compared to the former merit, it does not amount to one hundredth, one thousandth, one hundred thousand millionth part; it is beyond reckoning or analogy."

At that time, Ananda and the Bodhisattva Maitreya said to the Buddha: "World-Honored One, we will uphold and practice it in this way."

When the great assembly heard what the Buddha taught, they were filled with joy and leapt up, presenting various offerings to the Buddha.

Ākāśagarbha Bodhisattva Sutra